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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:17–22. His two-level outline is real structure in the source text, so it is rendered as structure.
Having observed when Abraham was justified by faith, and why, for the honour of Abraham and for example to us who call him father, the apostle here describes and commends the faith of Abraham, where observe,
I.Whom he believed:
God who quickeneth. It is God himself that faith fastens upon: other foundation can no man lay. Now observe what in God Abraham's faith had an eye t - o that, certainly, which would be most likely to confirm his faith concerning the things promised: - 1. God who quickeneth the dead. It was promised that he should be the father of many nations, when he and his wife were now as good as dead (Heb 11:11, Heb 11:12), and therefore he looks upon God as a God that could breathe life into dry bones. He that quickeneth the dead can do any thing, can give a child to Abraham when he is old, can bring the Gentiles, who are dead in trespasses and sins, to a divine and spiritual life, Eph 2:1. Compare Eph 1:19, Eph 1:20. 2. Who calleth things which are not as though they were; that is, creates all things by the word of his power, as in the beginning, Gen 1:3; Co2 4:6. The justification and salvation of sinners, the espousing of the Gentiles that had not been a people, were a gracious calling of things which are not as though they were, giving being to things that were not. This expresses the sovereignty of God and his absolute power and dominion, a mighty stay to faith when all other props sink and totter. It is the holy wisdom and policy of faith to fasten particularly on that in God which is accommodated to the difficulties wherewith it is to wrestle, and will most effectually answer the objections. It is faith indeed to build upon the all-sufficiency of God for the accomplishment of that which is impossible to anything but that all-sufficiency. Thus Abraham became the father of many nations before him whom he believed, that is, in the eye and account of God; or like him whom he believed; as God was a common Father, so was Abraham. It is by faith in God that we become accepted of him, and conformable to him.
II.How he believed.
He here greatly magnifies the strength of Abraham's faith, in several expressions.
1.Against hope, he believed in hope, Rom 4:18. There was a hope against him, a natural hope. All the arguments of sense, and reason, and experience, which in such cases usually beget and support hope, were against him; no second causes smiled upon him, nor in the least favoured his hope. But, against all those inducements to the contrary, he believed; for he had a hope for him: He believed in hope, which arose, as his faith did, from the consideration of God's all-sufficiency. That he might become the father of many nations. Therefore God, by his almighty grace, enabled him thus to believe against hope, that he might pass for a pattern of great and strong faith to all generations. It was fit that he who was to be the father of the faithful should have something more than ordinary in his faith - that in him faith should be set in its highest elevation, and so the endeavours of all succeeding believers be directed, raised, and quickened. Or this is mentioned as the matter of the promise that he believed; and he refers to Gen 15:5, So shall thy seed be, as the stars of heaven, so innumerable, so illustrious. This was that which he believed, when it was counted to him for righteousness, Rom 4:6. And it is observable that this particular instance of his faith was against hope, against the surmises and suggestions of his unbelief. He had just before been concluding hardly that he should go childless, that one born in his house was his heir (Rom 4:2, Rom 4:3); and this unbelief was a foil to his faith, and bespeaks it a believing against hope.
2.Being not weak in faith, he considered not his own body, Rom 4:19. Observe, His own body was now dead - become utterly unlikely to beget a child, though the new life and vigour that God gave him continued after Sarah was dead, witness his children by Keturah. When God intends some special blessing, some child of promise, for his people, he commonly puts a sentence of death upon the blessing itself, and upon all the ways that lead to it. Joseph must be enslaved and imprisoned before he be advanced. But Abraham did not consider this, su katenoēse - he did not dwell in his thoughts upon it. He said indeed, Shall a child be born to him that is a hundred years old? Gen 17:17. But that was the language of his admiration and his desire to be further satisfied, not of his doubting and distrust; his faith passed by that consideration, and thought of nothing but the faithfulness of the promise, with the contemplation whereof he was swallowed up, and this kept up his faith. Being not weak in faith, he considered not. It is mere weakness of faith that makes a man lie poring upon the difficulties and seeming impossibilities that lie in the way of a promise. Though it may seem to be the wisdom and policy of carnal reason, yet it is the weakness of faith, to look into the bottom of all the difficulties that arise against the promise.
3.He staggered not at the promise of God through unbelief (Rom 4:20), and he therefore staggered not because he considered not the frowns and discouragements of second causes; su diekrithē - he disputed not; he did not hold any self-consultation about it, did not take time to consider whether he should close with it or no, did not hesitate nor stumble at it, but by a resolute and peremptory act of his soul, with a holy boldness, ventured all upon the promise. He took it not for a point that would admit of argument or debate, but presently determined it as a ruled case, did not at all hang in suspense about it: he staggered not through unbelief. Unbelief is at the bottom of all our staggerings at God's promises. It is not the promise that fails, but our faith that fails when we stagger.
4.He was strong in faith, giving glory to God, enedunamōthē - he was strengthened in faith, his faith got ground by exercise - crescit eundo. Though weak faith shall not be rejected, the bruised reed not broken, the smoking flax not quenched, yet strong faith shall be commended and honoured. The strength of his faith appeared in the victory it won over his fears. And hereby he gave glory to God; for, as unbelief dishonours God by making him a liar (Jo1 5:10), so faith honours God by setting to its seal that he is true, Joh 3:33. Abraham's faith gave God the glory of his wisdom, power, holiness, goodness, and especially of his faithfulness, resting upon the word that he had spoken. Among men we say, "He that trusts another, gives him credit, and honours him by taking his word;" thus Abraham gave glory to God by trusting him. We never hear our Lord Jesus commending any thing so much as great faith (Mat 8:10 and Mat 15:28): therefore God gives honour to faith, great faith, because faith, great faith, gives honour to God.
5.He was fully persuaded that what God had promised he was able to perform, plērophorētheis - was carried on with the greatest confidence and assurance; it is a metaphor taken from ships that come into the harbour with full sail. Abraham saw the storms of doubts, and fears, and temptations likely to rise against the promise, upon which many a one would have shrunk back, and lain by for fairer days, and waited a smiling gale of sense and reason. But Abraham, having taken God for his pilot, and the promise for his card and compass, resolves to weather his point, and like a bold adventurer sets up all his sails, breaks through all the difficulties, regards neither winds nor clouds, but trusts to the strength of his bottom and the wisdom and faithfulness of his pilot, and bravely makes to the harbour, and comes home an unspeakable gainer. Such was his full persuasion, and it was built on the omnipotence of God: He was able. Our waverings rise mainly from our distrust of the divine power; and therefore to fix us it is requisite we believe not only that he is faithful, but that he is able, that hath promised. And therefore it was imputed to him for righteousness, Rom 4:22. Because with such a confidence he ventured his all in the divine promise, God graciously accepted him, and not only answered, but out-did, his expectation. This way of glorifying God by a firm reliance on his bare promise was so very agreeable to God's design, and so very conducive to his honour, that he graciously accepted it as a righteousness, and justified him, though there was not that in the thing itself which could merit such an acceptance. This shows why faith is chosen to be the prime condition of our justification, because it is a grace that of all others gives glory to God.
Historical interpretation
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This may be understood literally or figuratively. In the literal sense, Abraham did not put his trust in his hundred-year-old body, which was obviously incapable of doing what God had promised him, but rather he trusted in God, the Almighty One who could perform what he had promised even when the laws of human fertility no longer functioned.… Figuratively, however, it may be understood in the light of what Paul says elsewhere: “Put to death therefore what is earthly in you.” It would be absurd to suggest that what Paul had in this respect was somehow lacking to Abraham. For Abraham also had put his earthly members to death, being neither excited by luxury nor inflamed by lust.… Sarah likewise did not suffer from lust or the desires of the flesh.… When they heard what God had promised them, they did not consider their own benefit.… All these things that would make them rich they regarded as worthless in order that they might win Christ, whose coming they foresaw.
Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? "Against hope," he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only. And this is why he said, "against hope." Then, "his body now dead." This is a second. And, "the deadness of Sarah's womb." This is a third, aye and a fourth obstacle.
Faith takes no aspect of nature into account, because it knows that the one who spoke is almighty.
Paul was right to say: “about a hundred,” because Abraham was not a hundred but only ninety-nine years old.
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Summary
Romans 4:19 powerfully illustrates the robust nature of Abraham's faith, emphasizing that despite his advanced age of approximately one hundred years and the biological impossibility of conception for both himself and Sarah, he did not allow these physical realities to diminish his unwavering trust in God's promise to provide an heir. This verse highlights Abraham's profound conviction in God's power to bring life from what was naturally dead, serving as a foundational example of justification by faith.
Context
Literary Context
Romans chapter 4 serves as a pivotal exposition of Paul's doctrine of justification by faith, using Abraham as the prime example. Having established that righteousness is not attained through works of the law or circumcision (as argued in Romans 3), Paul turns to Abraham, the patriarch revered by Jews, to demonstrate that even he was justified by faith. Verses Romans 4:1-8 lay out this principle, quoting Genesis 15:6 to show that Abraham's faith was "counted unto him for righteousness." The subsequent verses, Romans 4:9-12, address the timing of Abraham's circumcision, proving that his justification preceded it, thus undermining any claim that circumcision or the Law are prerequisites for righteousness. Verse 19 then delves into the quality of Abraham's faith, showcasing its strength and resilience in the face of overwhelming natural obstacles, further solidifying the argument that his faith, not his physical state or human ability, was the basis of God's declaration of righteousness.
Historical & Cultural Context
Abraham lived in the ancient Near East, a patriarchal society where lineage and the continuation of a family name through descendants were paramount. To be childless, especially for a man, was often seen as a curse or a sign of divine disfavor. God's promise to Abraham in Genesis 12:2 and Genesis 15:5 to make him the father of a great nation, with descendants as numerous as the stars, was therefore a promise of immense cultural and personal significance. However, by the time Abraham was "about an hundred years old" and Sarah was well past childbearing age, the natural fulfillment of this promise seemed utterly impossible. Culturally, such a situation would typically lead to despair and the adoption of an heir (as seen with Eliezer in Genesis 15:2-3) or the use of a surrogate (like Hagar in Genesis 16:1-4). Abraham's faith, however, transcended these cultural norms and biological limitations, relying solely on the supernatural power and faithfulness of God.
Key Themes
This verse contributes significantly to several key themes within Romans and the broader biblical narrative. The overarching theme is Justification by Faith, as Abraham's unwavering belief in God's promise, despite physical impossibility, is presented as the very essence of the faith that God credits as righteousness. Another crucial theme is God's Sovereignty and Power over Nature, highlighted by God's ability to bring life from "dead" bodies, demonstrating His capacity to act beyond human limitations and natural laws. This directly connects to the theme of Resurrection and New Creation, as God's power to "quicken the dead" (as mentioned in Romans 4:17) is central to both Abraham's experience and the Gospel message. Finally, the verse underscores the theme of Faith as Active Trust, not passive acceptance; Abraham's faith was not a denial of reality but a deliberate choice to trust God's word above all contrary evidence, demonstrating a resilient and robust belief.
Exposition and Analysis
Key Word Analysis
This word means "to observe fully" or "to perceive." In this context, the negation "considered not" (G3756 ou) is crucial. It does not imply ignorance or denial of the physical facts, but rather that Abraham did not allow his full observation and perception of his and Sarah's physical incapacities to become the basis for doubt or to undermine his confidence in God's promise. He acknowledged the reality but chose not to dwell on it in a way that would lead to unbelief. His faith transcended the natural observation.
This verb, used here in a perfect passive participle form, literally means "to deaden" or "to be made dead." Applied to Abraham's body, it vividly describes its state as physically incapable of procreation, as if its reproductive functions were "deadened" or rendered inert due to extreme age. It emphasizes the absolute natural impossibility of the promised birth.
This noun, derived from the same root as "dead," signifies "decease" or, figuratively, "impotency." When applied to Sarah's womb, it powerfully conveys its complete biological inability to conceive or carry a child. The term underscores the utter lack of natural potential for life, reinforcing the miraculous nature of Isaac's birth as a divine act rather than a natural one.
Verse Breakdown
"And being not weak in faith"
This opening clause establishes the core characteristic of Abraham's faith: it was robust, strong, and resilient. The double negative ("not weak") emphasizes its positive strength and unwavering nature, contrasting it with any wavering or doubting belief.
"he considered not his own body now dead"
Despite the undeniable physical reality that his body, at around 100 years old, was biologically incapable of procreation, Abraham deliberately chose not to allow this fact to undermine his trust in God's promise. He acknowledged the truth of his physical state but refused to let it dictate the limits of God's power.
"when he was about an hundred years old"
This phrase provides the specific context of Abraham's advanced age, highlighting the extreme natural obstacle he faced. It quantifies the human impossibility, making God's subsequent fulfillment of the promise even more miraculous and a testament to His power.
"neither yet the deadness of Sara's womb"
This parallel clause reinforces the impossibility from Sarah's side. Her womb was biologically "dead" or impotent for childbearing, making conception naturally impossible. This further underscores that the promised heir would be a product of divine intervention, not human capability.
Literary Devices
Paul employs several Literary Devices to underscore the profound nature of Abraham's faith. Contrast is central, setting Abraham's spiritual perception ("not weak in faith") against the stark physical realities ("body now dead," "deadness of Sara's womb"). This highlights the tension between human limitation and divine power. The repeated emphasis on "deadness" functions as Hyperbole, exaggerating the natural impossibility to magnify the miraculous nature of God's intervention and the strength of Abraham's belief. There is also an element of Irony in the fact that life (Isaac) would come forth from what was biologically "dead," foreshadowing the ultimate triumph of life over death in Christ. Furthermore, the phrase "considered not" implies a deliberate act of the will, showcasing Abraham's Active Faith as a choice to trust God's word above the evidence of his senses.
Theological and Thematic Connections
Romans 4:19 powerfully connects Abraham's faith to the broader theological themes of God's omnipotence and His ability to bring life out of death. Abraham's belief in the face of his and Sarah's "dead" bodies directly prefigures the resurrection power of God, which is central to the Christian faith. Just as God brought life to Abraham's and Sarah's physically impotent bodies to fulfill His promise, so too did He raise Jesus from the dead, demonstrating His ultimate power over death and His faithfulness to His covenants. This divine capacity to "quicken the dead" (as described in Romans 4:17) is the very power that justifies believers today, as they put their faith in the resurrected Christ. Abraham's example thus serves as a prototype for all who believe that God can accomplish the impossible, transforming what is naturally barren or lifeless into a source of divine blessing and new life.
Reflection and Application
Abraham's unwavering faith in Romans 4:19 provides a profound challenge and encouragement for believers today. In a world often dominated by what is seen, measured, and scientifically verifiable, Abraham's example calls us to cultivate a faith that looks beyond present circumstances and human limitations to the infinite power and faithfulness of God. It teaches us that true faith is not a denial of reality, but a refusal to allow negative realities to define God's capacity or to extinguish hope in His promises. When faced with seemingly impossible situations—whether in personal health, financial struggles, relational brokenness, or spiritual barrenness—we are invited to "consider not" the "deadness" of our circumstances in a way that leads to despair. Instead, we are called to fix our gaze on the God who "gives life to the dead and calls into existence the things that do not exist" (Romans 4:17). This kind of faith empowers us to persevere, knowing that God's word is utterly reliable and His power is limitless, enabling Him to accomplish far beyond what we can ask or imagine.
Questions for Reflection
FAQ
Did Abraham ignore the reality of his and Sarah's physical condition?
No, Abraham did not ignore reality. The phrase "he considered not" (from the Greek katanoéō) implies that he was fully aware of his and Sarah's advanced age and physical incapacities. However, he chose not to allow these undeniable facts to become the determining factor or the basis for his belief. He acknowledged the natural impossibility but deliberately refused to let it negate his trust in God's supernatural ability to fulfill His promise. His faith was not blind to facts but transcended them, resting on God's power rather than human potential.
What is the significance of "deadness" in this verse?
The term "deadness" (Greek nékrōsis) applied to Abraham's body and Sarah's womb is highly significant. It emphasizes the absolute biological and natural impossibility of conception and childbearing for them at that stage of life. It highlights that there would be no natural explanation for the birth of Isaac; it would be entirely a miraculous act of God. This concept of God bringing life from "deadness" is a profound theological theme, foreshadowing God's power to raise the dead, most notably in the resurrection of Jesus Christ, and to bring spiritual life to those who are spiritually dead (Ephesians 2:1-5).
Christ-Centered Fulfillment
Romans 4:19, portraying Abraham's faith in God's power to bring life from "dead" bodies, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Abraham's belief in the miraculous birth of Isaac, a son promised despite impossible physical conditions, serves as a powerful prefigurement of the even greater miracle of Christ's resurrection. God, who enabled Abraham and Sarah to conceive against all natural odds, is the same God who "raised Jesus our Lord from the dead" (Romans 4:24). The "deadness" of Abraham's body and Sarah's womb foreshadows the tomb that could not hold the Son of God. Christ's resurrection is the definitive proof of God's power over death and His faithfulness to His promises, transforming the ultimate "deadness" into eternal life. Through Christ, the promise of justification by faith, exemplified by Abraham, becomes a living reality for all who believe. Just as Abraham's faith was credited as righteousness because he believed God could bring life from death, so too is our faith credited as righteousness because we believe in the God who raised Jesus, who "was delivered up for our trespasses and raised for our justification" (Romans 4:25). Thus, Abraham's experience is not merely an ancient historical account but a vibrant testament to the life-giving, resurrection power of God, fully realized in Jesus Christ, the source of our new life and hope.